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Thera 1.42: Khadira-Vaniya (Revata)
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(42):Khadira-Vaniya (Revata) Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =42. Khadira-Vaniya (Revata)= He was reborn, in this Buddha-age, in the kingdom of Magadha, at the village of Nālaka, as the son of Rūpasārī, the brahminee. When he was grown up his mother desired 46 he should marry, but he heard of Sāriputta's1 renunciation, and said: 'If my elder brother Upatissa has laid aside this wealth, I too will vomit back his vomit,' and he went to the bhikkhus(monks) and, announcing himself as the younger brother of the 'General of the Path(Dhamma),'2 he asked for initiation into monkhood. When he had won arahantship(enlightenment) in the Acacia Wood,3 he went to Sāvatthī to salute the Exalted One(Buddha) and his brother, staying a few days at the Jeta Grove. Then the Lord(Buddha), seated in the conclave of the Ariyans, assigned 'Revata the Acacia-woodlander the first place among forest bhikkhus(monks).'4 At another time he went to his native village and fetched away his three nephews, the sons of his three sitters, Cālā, Upacālā, and Sīsūpacālā.5 named respectively, Cālā, Upacālā, and Sīsūpacālā., and initiated them into monkhood. One day the Thera was ill, and Sāriputta heard of it, and said: 'I will make inquiry after Revata's state and treatment.' And seeing him coming far off, Revata addressed the three novices to be heedful, saying: ---- 42 Cāle upacāle sīsūpacāle|| Patissatā nu kho viharatha|| Āgato vo vālaɱ viya vedhī' ti.|| || ---- 42 Come, Cālā, and you, Upacālā too, Sīsūpacālā also, take good heed, Be on your guard, for he who comes to you Is as a wondrous archer splitting hairs. ---- And when they heard him the novices went forth(for monkhood) to meet the General of the Path(Dhamma), and while he conversed with their uncle, sat near composed and intent. When he approached them, they rose up, bowed, and remained standing. The Thera asked them at which vibara they were each living, and they replied: 'At such an one.' Then, instructing the boys, he said: 'My younger brother has indeed taught the lesser duties belonging to the Path(Dhamma),' and thus praising Revata, he departed. ---- 1 Rūpasārī's relation to Upatissa Sāriputta (i.e., son of Sārī), the chief Thera, is given in Dhp. Com., i. 88, and below CCLIX. 2 The usual title of Sāriputta. 3 Khadira; Acacia Catechu, according to Childers. 4 Ang., i. 24. For Revata's longer poem see CCXLIV. 5 See Sisters, Ps. lix, lx, lxi. In the absence of the Commentary, Dr. Neumann has assumed that the three masculine vocatives in the text are feminine, and that Revata is addressing his sisters. Pronounce Cāl- as Chāl- in all these names. ---- 1.5-242 Commentary on the stanza of =Khadiravaniya Thera= 2,1. The stanza starting with Cāleupacāle constututes that of the venerable Thera Khadiravaniya Reveta. What is the origin? It is said that this one was reborn in the family of a fording-place boat-man in the city of Haṃsavatī, at the time of the Blessed One Padumuttara. While doing the work of fording-place boatman at the Payāga landing place, of the great Ganges river, he saw, one day, the Blessed One together with the clergy of His disciples approaching the river-shore, became pious-minded, combined (yojetvā) a multitude of boats (nāvāsaṅghāta), made them reach the further shore with great reverence made by himself (sakkāra), noticed a certain bhikkhu(monk) being placed by the Master at the foremost position of forest-dwellers set up (paṭṭhapetvā) an aspiration (patthanaṃ) to that effect (tadatthaṃ) and brought about a great charitable offering to the Blessed One and the clergy of bhikkhus. The Blessed One also made His prophecy of the unbarrenness (avañjhabhāva) of his aspiration. Thenceforward, he did good deeds conducive towards escape from the rounds of repeated rebirths (vaṭṭa) in this and that existence, wandered about his rounds of repeated reabirths and was reborn in the womb of the brahmin lady Rūpasārī in Nālada village in the kingdom of Magadha, when this Buddha arose. His parents became desirous of binding him on his comimg of age with household bondage. On having heard about monkhood of the Thera Sāriputta, he said to himself thus:– “My eldest brother, Lord Upatissa has become monk after having discarded this wealth; how shall I later swallow the lump of saliva vomitted by him?” He became remorseful, slipped (or deceived) his relatives like a deer offering up its snare, went to the presence of the bhikkhus(monks), being urged (codiyamāno) by the prosperity of cause (hetusampatti), informed them about his being the youngest brother of the commander-in-chief of Dhamma nad made known to them about his own desire to become a monk. The monks novitiated (pabbājetvā) his and when his age had completed twenty years, conferred on him full ordination (upasampādetvā) and assigned him to do mental exercise. (kammaṭṭhāna). He collected his assignemnt of mental exercise, entered the Acacia (khadira) forest, and saying to imself thus:– “On having attained Arahantship I shall see both the Blessed One and the commander-in-chief of dhamma,” strived continuously (ghaṭento vāyamanto), he became, but before long, an Arahant with six sorts of higher-knowledge because of the fact that his intelligence (ñāṇa) has reached all-round maturity. Hence, it has been stated in the Apadāna:– “The river, named Bhāgīratī took its source from Himavanta; I was a boat- man at a bad fording place; I made my crossing at the near shore (orime). The leader Padumuttara, the Self- awakened Buddha, the most excellent of men, the bipeds, approached the shore of the river, together with a hundred thousand powerful disciples (vasī). Having collected many boats, well- made by carpenters, I served the bull among men (narāsabha) after having made a roof for the boat. The self-awakened Buddha also, came and mounted on that boat; having stood in mid-water, the Master uttered these stanzas; He who sent across the self-awakened Buddha as well as the canker-free clergy will enjoy in the divine word on account of that pious-mindedness. There will spring up a celestial mansion for you, well-built in the shape of a ship; in the sky a flower umbrella will ever be held (over you) Fifty eight aeons (kappa) hence, a warrior-prince (khattiya) named Taraka, you will become, a world king who had conquerred (the land) with four far-borders (caturanta). Fifty seven aeons (kappa) hence, a khattiya named Cammaka, of great vigour (mahabbalo) will shine bright like the rising sun. A hundred thousand aeons hence, the off ring of Okkāka family, known by the clan-name of Gotama will become The Master in the world. After having passed away from the heavenly abode of the thirty three he will go to be a human-being; known by the name of Reveta, he will become a brahmin, the kinsman of brahmā. After having come out of the house- hold, he will become a monk in the dispensation of the Blessed One Gotama, being urged by bright basis (sukkamūla). Later, after having become a monk, being earnest in endeavour (yuttayogo) and gifted in introspection (vipassako) he will, being free from cankers (āsava) enter nibbāna, after his all-round knowledge (pariññā) of the cankers. My exertion is that of a yoked ox (dhuradhorayha) carrying (adhivāhana) towards the uttermost security of perfect peace (yogakkhema); I bear my last body (antima deha) in the dis- pensation of the self-awakened Buddha. The deed done (by me) a hundred thou- sand (aeons ago) showed its fruitful result to me here; resembling the well- released arrow-speed; my depravity (kilesa) had been burnt. Thereafter, the sage who had gone to the end of the world (lokantagū) having seen me being fond of forest, the greatly wise (mahāmati) declared (me) chief of forset-dwelling bhikkhus. My depravity had been burnt. … Buddha’s instruction had been carried out.” 2,2. Having, however, become an Arahant with six sorts of higher-knowledge, the Thera left his bed (senāsanaṃ saṃsāmetvā) took his bowl and robe in order to pay his homage to the Master as well as to the commander-in-chief of dhamma, reached Sāvatthi in due course, entered Jetavana, paid his homage to the Master as well as the commander-in-chief of dhamma and stayed at Jetavana for a few days. Then, the Master, seated in the midst of noble (ariya) crowd (gaṇa) placed him at the foremost place of forest-dweller bhikkhus(araññaka bhikkhu) saying thus:– “O monks! This one is the chief of my disciple-bhikkhus who are forest-dwellers, namely this Revata the Acacia forest-dweller (khadiravaniya).” Subsequently, he went to his own native village brought his three nephews: Cāla, Upacāla and Sīsūpaccālā, made them monks and assigned to them mental exercie (kammaṭṭhāna). They lived, appropriated and engaged in mental exercise. At that juncture, however, a certain ailment arose to the Thera. On having heard about it the Thera Sāriputta went near Revata saying to himself thus:– “I shall put (karissāmi) question on ailment as well as question on achievement (adhigama). The Thera Revata caught sight of the commender-in-chief of dhamma coming even from after and uttered a stanza, starting with: “Cāle Upacāle,” in order to instruct those novices (samaṇera) by way of generating mindfulness (satuppā-dāna). 42. There, Cāle Upacāle Sīsūpacāle means the calling or addressing ofthem. Indeed, those three boys, who received names by way of female gender as “Cālā, Upacālā and Sīsūpacālā,” though they had renounced the world and bcome novices they were continued to be called likewise. Scholars say also thus: “Their names were ‘Cālī, Upacālī and Sīsūpacalī.” In order to show that which was advantageous (attha) such an address, as begun with “Cāle” was done. In order to show that, he said thus:– “Patissatā nu kho viharathā (indeed, do you dwell suitably mindful?)” and said about the circumstance (kāraṇaṃ) there, thus:– “Āgato vo vālaṃ viya vechi (there came for you like unto the splitter of hair).” Patissatā means those who are mindful suitably (patissatikā). Kho means calling attention to, emphasis. Āgato means he came. Vo means your, for you. Vālaṃ viya vedhī means resembling a hair-splitter; this, indeed, here is the concise meaning:– There and arrived here the Thera, your (elder) uncle, similar to the Master, resembling a hair-splitter, because of his sharp, swift and penetrating wise-knowledge; therfore, you should stay on having become but engaged in mindfulness and circumspection (sampajañña) provoking your perception of being novice-monks. “You should be diligent in dwelling according as you have achieved.” 42,1. On having heard that stanza, those novices performed their duty of welcoming and so on towards the commander-in-chief of dhamma, and sat themselves down not too far away after having entered upon concentration. (samādhi) at the time of the conversation between the two Theras, both of whom being their uncles. The commander-in-chief of dhamma, after having conversed together with the Thera Revata, rose up from his seat and went near those movices. Because of the fact that they made their performance within likewise time-limit, when the Thera came near them even, they rose up, paid their respective reverence and kept standing. The Thera asked thus:– “With what way of living do you all live?.” When the reply was to the effect with this and that by the three, he took his departure praising the Thera thus:– “Even boys, namely, when my younger brother disciplined them in this manner, they, indeed, regulated their lives of dhamma according to the truth (anudhammaṃ).” The Commentary on the stanza of the Thera Khadiravaniya is complete. **********oOo********* ----